Bedikat Chametz: Difference between revisions
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==When== | ==When== | ||
# One should perform bedikat chametz in the beginning of the night on the fourteenth of Nisan.<ref>Shulchan Arukh O.C. 431:1. Mishna Brurah (431:1) writes that according to the Shulchan Arukh one should check after tzeit ha-kochavim. Raavad in Katuv Sham on Rif Pesachim 2a writes that the language of the Mishna ''אור'' implies that bedika should be done while there is light outside in the beginning of the night. Ran 1a quotes this Raavad and explains it should be done at the beginning of the night so you don't delay and become lazy about it or forget. However, The Gr”a (431:1) cites the Raavad as holding that it should be done while there is light outside because that is more accurate than saying it should be done at night. See Maaseh Rav (#178) who says that the Gra would begin Bedika slightly before [[Tzet HaKochavim]]. Nonetheless, Rabbi Eliyahu Spira in Eliyah Rabbah (431:5) explains that even the Raavad agrees that one shouldn’t begin until [[tzeit ha-kochavim]], however, at that time there still is a little bit of light outside.</ref> Generally, one may not do it earlier by day or the night before.<ref>Baal Hameor Pesachim 4a writes that it is acceptable to do the bedikat chametz on the day of the thirteenth as long as one uses a candle. However, the Ramban (Milchamot 4a) argues that there's an insistence on night in the Gemara since a candle is more effective at night than the day. He proves this from the Yerushalmi Pesachim 1:1 as well. Raavad (Katuv Sham 4a), Ran 1b, Ritva 4a, and Maharam Chalavah 4a all accept the position of the Ramban and reject the Baal Hameor. Furthermore, the Maharam Chalavah writes that one may not do bedika on the night of the thirteenth since one may not do a complete job since it isn't the time for the mitzvah and then one will rely on that incomplete bedika.</ref> | # One should perform bedikat chametz in the beginning of the night on the fourteenth of Nisan.<ref>Shulchan Arukh O.C. 431:1. Mishna Brurah (431:1) writes that according to the Shulchan Arukh one should check after tzeit ha-kochavim. Raavad in Katuv Sham on Rif Pesachim 2a writes that the language of the Mishna ''אור'' implies that bedika should be done while there is light outside in the beginning of the night. Ran 1a quotes this Raavad and explains it should be done at the beginning of the night so you don't delay and become lazy about it or forget. However, The Gr”a (431:1) cites the Raavad as holding that it should be done while there is light outside because that is more accurate than saying it should be done at night. See Maaseh Rav (#178) who says that the Gra would begin Bedika slightly before [[Tzet HaKochavim]]. Nonetheless, Rabbi Eliyahu Spira in Eliyah Rabbah (431:5) explains that even the Raavad agrees that one shouldn’t begin until [[tzeit ha-kochavim]], however, at that time there still is a little bit of light outside.</ref> Generally, one may not do it earlier by day or the night before.<ref>Baal Hameor Pesachim 4a writes that it is acceptable to do the bedikat chametz on the day of the thirteenth as long as one uses a candle. However, the Ramban (Milchamot 4a) argues that there's an insistence on night in the Gemara since a candle is more effective at night than the day. He proves this from the Yerushalmi Pesachim 1:1 as well. Raavad (Katuv Sham 4a), Ran 1b, Ritva 4a, and Maharam Chalavah 4a all accept the position of the Ramban and reject the Baal Hameor. Furthermore, the Maharam Chalavah Pesachim 4a s.v. amar writes that one may not do bedika on the night of the thirteenth since one may not do a complete job since it isn't the time for the mitzvah and then one will rely on that incomplete bedika.</ref> | ||
# If one usually follows רבינו תם, some say that one should make sure to start the Bedika after [[Tzet HaKochavim]] of רבינו תם. <Ref>Halichot Shlomo (vol 1, 5:10). Haggadah of the Roshei Yeshivah (pg 13) records Rav Moshe's minhag to start the Bedika 50 minutes after sundown which according to many opinions is [[Tzet HaCochavim]] of Rabbenu Tam. </ref> and some say that one should begin before [[Tzet HaKochavim]] of רבינו תם at the time of accepted [[Tzet HaKochavim]] (while it’s still slightly light outside). <Ref>Moadim UZmanim (Vol 4 Siman 286 pg 46), Piskei Teshuvot 431:3 </ref> | # If one usually follows רבינו תם, some say that one should make sure to start the Bedika after [[Tzet HaKochavim]] of רבינו תם.<Ref>Halichot Shlomo (vol 1, 5:10). Haggadah of the Roshei Yeshivah (pg 13) records Rav Moshe's minhag to start the Bedika 50 minutes after sundown which according to many opinions is [[Tzet HaCochavim]] of Rabbenu Tam. </ref> and some say that one should begin before [[Tzet HaKochavim]] of רבינו תם at the time of accepted [[Tzet HaKochavim]] (while it’s still slightly light outside).<Ref>Moadim UZmanim (Vol 4 Siman 286 pg 46), Piskei Teshuvot 431:3 </ref> | ||
# If one is praying with a [[minyan]] one should pray first and then perform Bedika. However, if one is praying at home, preferably one should appoint someone else to do Bedika while one prays, otherwise, pray first, unless one usually prays at home in which case some say one should check first and some say one should pray first.<Ref>Mishna Brurah 431:8</ref> Some recommend for a person davening at home that they should daven maariv at the ideal time, which is Tzet Hakochavim, and then starting the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)]</ref> | # If one is praying with a [[minyan]] one should pray first and then perform Bedika. However, if one is praying at home, preferably one should appoint someone else to do Bedika while one prays, otherwise, pray first, unless one usually prays at home in which case some say one should check first and some say one should pray first.<Ref>Mishna Brurah 431:8</ref> Some recommend for a person davening at home that they should daven maariv at the ideal time, which is Tzet Hakochavim, and then starting the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)]</ref> | ||
# If one is going to come home after [[Tzet HaKochavim]] one should appoint someone as an agent (Shaliach) so that it can be done at the proper time. However, if the man is working at night and wants to fulfill the mitzvah himself, he may appoint his wife to do Bedika (with a Bracha) on the whole house except for one room and then do Bedika (with a Bracha) in that room when he returns. <Ref>Sh”t Teshuvot VeHanhagot 2:114. Listen to “Bedikas Chametz part 1” (min 3:30) by Rabbi Aryeh Lebowitz who asks on this. For possible resolution of this question see Mishna Brurah 431:8. </ref> | # If one is going to come home after [[Tzet HaKochavim]] one should appoint someone as an agent (Shaliach) so that it can be done at the proper time. However, if the man is working at night and wants to fulfill the mitzvah himself, he may appoint his wife to do Bedika (with a Bracha) on the whole house except for one room and then do Bedika (with a Bracha) in that room when he returns. <Ref>Sh”t Teshuvot VeHanhagot 2:114. Listen to “Bedikas Chametz part 1” (min 3:30) by Rabbi Aryeh Lebowitz who asks on this. For possible resolution of this question see Mishna Brurah 431:8. </ref> | ||
# If a person did Bedikat Chametz on the 13th at night he doesn't need to redo the bedikat on the 14th at night, though the institution was to check on the 14th at night specifically.<ref>Pri Chadash 433:11, Olot Tamid 433:8, [https://www.hebrewbooks.org/pdfpager.aspx?req=1318&st=&pgnum=5 Nechpeh Bkesef v. 2 p. 1], Chok Yakov 433:23, Mekor Chaim 433:15, Chazon Ovadia Pesach p. 40. The Nechpeh Bekesef is addressing the concern of the Mikraei Kodesh that if a person does bedika on the 13th he needs to do it again because of marit ayin. He holds that there's no marit ayin since it is done inside the house. However, Bach 433:1 concludes that if someone checked the night of the 13th they need to check again the night of the 14th since the institution was to do bedika the night of the 14th in all cases.</ref> Some say that one doesn't need to do Bedika again but one should do at least one room again.<ref>Mishna Brurah 433:6</ref> | |||
# An area with three walls and is very open to sunlight should be checked on the 14th at night and after the fact can be checked during the day without a candle since there is a lot of sunlight there.<ref>Gemara Pesachim 8a establishes that a house with three walls that is exposed to the sunlight can be checked to the sunlight. Bach 433:2 organizes three approaches in the rishonim: 1) Rashi 8a, Rif 4a, Smag Asin 39, and Smak 98 hold that even initially it is permitted to check the area exposed to the sunlight during the day. 2) Rambam Chametz Umatza 2:4 holds that initially one should check the night of the 14th and after the fact one should check during the day. 3) Rabbenu Yerucham 5:1 38c holds that one may not check the area on the 13th by day but even initially one can check it during the day of the 14th. He concludes that initially it may not be checked during the day. This is also the opinion of the Taz 433:2, Magen Avraham 433:3, Biur Hagra 433:2, Chok Yaakov 433:3, and Mishna Brurah 433:5.</ref> | |||
==What== | ==What== | ||
# Some poskim say that one must search even for crumbs of Chametz and remove them.<Ref> [https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=348 Chazon Ish OC 116:18] writes that you need to section off chametz crumbs like chametz of a non-Jew (Pesachim 6a). See regarding checking sefarim that the Chazon Ish checked his sefarim for crumbs. See, however, Gemara Pesachim 6b that implies that crumbs aren't significant and don't need bedika. Maharam Chalavah 6b s.v. may maintains that one doesn't need to destroy a crumb less than a kezayit except for dough pieces which could combine into a kezayit. This also seems evident from Piskei Rid 6b and Rosh Pesachim 1:9. Magen Avraham 432:5 also implies that crumbs don't need bedika.</ref> However, most poskim say that there's no obligation to check for crumbs of chametz, but the places where one will have kosher for [[pesach]] food must be cleaned of all crumbs of chametz so that not even a crumb gets into the food which will be eaten on [[Pesach]].<Ref> Pesachim 6b implies that crumbs are unimportant and don't need to be checked for. [http://ph.yhb.org.il/category/%D7%A4%D7%A1%D7%97/04-%D7%91%D7%93%D7%99%D7%A7%D7%AA-%D7%97%D7%9E%D7%A5/ Rabbi Eliezer Melamed in Peninei Halacha] says that the halacha is that one doesn't have to check for crumbs of chametz but in the areas where one will have kosher [[pesach]] food one must remove all crumbs of chametz. He brings the Shaar HaTziyun 442:60 as his proof. Yabia Omer OC 7:43, Or Letzion 1:32, and Halichot Shlomo ch. 5 fnt. 10 agree. | # Some poskim say that one must search even for crumbs of Chametz and remove them.<Ref> [https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=348 Chazon Ish OC 116:18] writes that you need to section off chametz crumbs like chametz of a non-Jew (Pesachim 6a). See regarding checking sefarim that the Chazon Ish checked his sefarim for crumbs. See, however, Gemara Pesachim 6b that implies that crumbs aren't significant and don't need bedika. Maharam Chalavah 6b s.v. may maintains that one doesn't need to destroy a crumb less than a kezayit except for dough pieces which could combine into a kezayit. This also seems evident from Piskei Rid 6b and Rosh Pesachim 1:9. Magen Avraham 432:5 also implies that crumbs don't need bedika.</ref> However, most poskim say that there's no obligation to check for crumbs of chametz, but the places where one will have kosher for [[pesach]] food must be cleaned of all crumbs of chametz so that not even a crumb gets into the food which will be eaten on [[Pesach]].<Ref> Pesachim 6b implies that crumbs are unimportant and don't need to be checked for. [http://ph.yhb.org.il/category/%D7%A4%D7%A1%D7%97/04-%D7%91%D7%93%D7%99%D7%A7%D7%AA-%D7%97%D7%9E%D7%A5/ Rabbi Eliezer Melamed in Peninei Halacha] says that the halacha is that one doesn't have to check for crumbs of chametz but in the areas where one will have kosher [[pesach]] food one must remove all crumbs of chametz. He brings the Shaar HaTziyun 442:60 as his proof. Yabia Omer OC 7:43, Or Letzion 1:32, and Halichot Shlomo ch. 5 fnt. 10 agree. | ||
* For more details see Yabia Omer 7:43 who quotes many sources on the matter. Rashi Pesachim 45a s.v. mklal writes that it isn't necessary to destroy chametz that is less than a kezayit and one doesn't violate Baal Yiraeh on less than a kezayit. Ri Mlunil Pesachim 45a s.v. amar, Talmidei Harashba 45a, Trumat Hadeshen (Pesakim 168), Shulchan Aruch O.C. 442:11, and Magen Avraham 442:10 all agree with this opinion. The Taz 442:5 wonders why it isn't necessary to | * For more details see Yabia Omer 7:43 who quotes many sources on the matter. Rashi Pesachim 45a s.v. mklal writes that it isn't necessary to destroy chametz that is less than a kezayit and one doesn't violate Baal Yiraeh on less than a kezayit. Ri Mlunil Pesachim 45a s.v. amar, Talmidei Harashba 45a, Trumat Hadeshen (Pesakim 168), Shulchan Aruch O.C. 442:11, and Magen Avraham 442:10 all agree with this opinion. The Taz 442:5 wonders why it isn't necessary to destroy chametz less than a kezayit, even though there is no Baal Yiraeh because of the concern that one will come to eat it. Bigdei Shesh 442 explains that even though eating chametz that is less than a kezayit is biblically forbidden it isn't karet and therefore, it isn't necessary to remove. Peni Yehoshua 45a and Magen Haelef 442:11 agree. This is also the opinion of the Meiri 45b s.v. shni, Maharam Chalavah Pesachim 6b, Shulchan Gavoha 442:22, Pri Chadash 442:8 that one doesn't have to remove chametz less than a kezayit unless it is like dough that could stick together. Maharil (Drashot Afiyat Matzot), Magen Avraham 460:2, Shiurei Knesset Hagedola, Eliya Rabba, Graz, Pri Chadash, Zera Emet 1:48, and Mateh Moshe 579 there agree. Riaz (Pesachim ch. 2 2:2) quotes his grandfather the Rid who says that crumbs which do not stick do not need to be removed, however, the Riaz disagrees and thinks that there's no distinction between dough and crumbs and everything needs to be removed. Also, Magen Avraham 442:10 quotes poskim who are strict with owning less than a kezayit, though the Magen Haelef 442:10 argues. Yabia Omer rules like the Meiri, Rid, and Maharam Chalavah as well as the many achronim who think it isn't necessary to remove or destroy crumbs. Rabbi Akiva Eiger 1:218 likes the suggestion of the questioner that even though there is no baal yiraeh on less than a kezayit there is a mitzvah of tashbitu.</ref> | ||
# Chametz that is buried in the cracks in the floor or between the back of a cabinet and the wall and people can’t reach one doesn’t have to do Bedika there.<Ref>Piskei Teshuvot 433:4 </ref> | # Chametz that is buried in the cracks in the floor or between the back of a cabinet and the wall and people can’t reach one doesn’t have to do Bedika there.<Ref>Piskei Teshuvot 433:4 </ref> | ||
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# If a person leaves one’s house more than 30 days before [[Pesach]] and doesn’t plan to return for [[Pesach]] one doesn’t have to do Bedika.<Ref>Gemara Pesachim 6a, Rif Pesachim 2b, Rambam Chametz Umatza 2:19, Rosh Pesachim 1:8, Shulchan Aruch O.C. 436:1.</ref> Nonetheless one must do Bitul when the times comes wherever one is.<ref> | # If a person leaves one’s house more than 30 days before [[Pesach]] and doesn’t plan to return for [[Pesach]] one doesn’t have to do Bedika.<Ref>Gemara Pesachim 6a, Rif Pesachim 2b, Rambam Chametz Umatza 2:19, Rosh Pesachim 1:8, Shulchan Aruch O.C. 436:1.</ref> Nonetheless one must do Bitul when the times comes wherever one is.<ref> | ||
* Rashi Pesachim 6a s.v. afilu holds that it is unnecessary even to do bitul if one is leaving prior to 30 days. He doesn't explain why there is no problem of Baal Yiraeh owning chametz on Pesach. The Bach 436:1 answers that chametz left out for 30 days will be destroyed by dicentrgrating, putrifying, or being eaten by rodents or bugs. Thus, it is possible on a Torah level not to be concerned for the chametz if it was left in the house for 30 days.[https://www.hebrewbooks.org/pdfpager.aspx?req=20516&st=&pgnum=254 Baal Haitur (Biur Chametz p. 120a)] seems to explain that Rashi is lenient because it is like chametz that a wall fell upon. Even though it is true that even if a wall collapses upon chametz bitul is still necessary (Gemara Pesachim 31b) that is only rabbinic and might not apply in this case (see Bach). See Petach Dvir (fnt. 80 to Baal Haitur) who rejects that understanding of the Baal Haitur. | * Rashi Pesachim 6a s.v. afilu holds that it is unnecessary even to do bitul if one is leaving prior to 30 days. He doesn't explain why there is no problem of Baal Yiraeh owning chametz on Pesach. The Bach 436:1 answers that chametz left out for 30 days will be destroyed by dicentrgrating, putrifying, or being eaten by rodents or bugs. Thus, it is possible on a Torah level not to be concerned for the chametz if it was left in the house for 30 days.[https://www.hebrewbooks.org/pdfpager.aspx?req=20516&st=&pgnum=254 Baal Haitur (Biur Chametz p. 120a)] seems to explain that Rashi is lenient because it is like chametz that a wall fell upon. Even though it is true that even if a wall collapses upon chametz bitul is still necessary (Gemara Pesachim 31b) that is only rabbinic and might not apply in this case (see Bach). See Petach Dvir (fnt. 80 to Baal Haitur) who rejects that understanding of the Baal Haitur. | ||
* The Tosfot Harosh Pesachim 6a s.v. iy, Chidushei Haran Pesachim 6a, Ran on Rif 2b s.v. garsinan dispute Rashi and all hold that it is necessary to do bitul even when you leave before 30 days and are exempt from bedika. The Bet Yosef 436:1 quotes the Ran without any dispute and Rama 436:1 codifies it as the halacha. The Gra 436:4 clarifies that it indeed a | * The Tosfot Harosh Pesachim 6a s.v. iy, Chidushei Haran Pesachim 6a, Ran on Rif 2b s.v. garsinan dispute Rashi and all hold that it is necessary to do bitul even when you leave before 30 days and are exempt from bedika. The Bet Yosef 436:1 quotes the Ran without any dispute and Rama 436:1 codifies it as the halacha. The Gra 436:4 clarifies that it indeed a biblical problem if one doesn't do bitul. Sephardim also agree with this Rama as the Kaf HaChayim on Shulchan Arukh Orach Chayim 436:12:1 writes.</ref> | ||
# If a person leaves one’s house within 30 days of [[Pesach]] and doesn’t plan to return for [[Pesach]] one must do Bedika with a candle the night before one leaves and then do [[Bitul Chametz]] afterwards, however the Bedika is done without a Bracha.<Ref> Shulchan Aruch O.C. 436:1 </ref> Even if one plans on returning before Pesach one should do bedika before leaving in case one gets delayed until right before Pesach when it is too late to do bedika upon returning.<ref>Rambam Chametz Umatza 2:19 writes that if one leaves and intends to return home for Pesach one should do bedika before leaving in case one gets delayed and can't bedika when one returns. Shulchan Aruch O.C. 436:1 agrees. Rashi Pesachim 6a s.v. dayto implies that only if one inteded to reutrn in the middle of pesach is it necessary to do bedika before leaving, otherwise one could do beidka upon returning. Ran Pesachim 2b s.v. chemso spells this out and notes the disagreement with the Rambam. He supports Rashi's reading based on the Yerushalmi.</ref>This only applies if one left for a long trip but if one left for a short trip then there's no concern that one will be delayed. The determination of what is a long trip or short trip all depends on the circumstances. The most factor is whether one left oneself enough time to return home to do bedika even in the event of a delay.<ref>Mishna Brurah 436:9</ref> | # If a person leaves one’s house within 30 days of [[Pesach]] and doesn’t plan to return for [[Pesach]] one must do Bedika with a candle the night before one leaves and then do [[Bitul Chametz]] afterwards, however the Bedika is done without a Bracha.<Ref> Shulchan Aruch O.C. 436:1 </ref> Even if one plans on returning before Pesach one should do bedika before leaving in case one gets delayed until right before Pesach when it is too late to do bedika upon returning.<ref>Rambam Chametz Umatza 2:19 writes that if one leaves and intends to return home for Pesach one should do bedika before leaving in case one gets delayed and can't bedika when one returns. Shulchan Aruch O.C. 436:1 agrees. Rashi Pesachim 6a s.v. dayto implies that only if one inteded to reutrn in the middle of pesach is it necessary to do bedika before leaving, otherwise one could do beidka upon returning. Ran Pesachim 2b s.v. chemso spells this out and notes the disagreement with the Rambam. He supports Rashi's reading based on the Yerushalmi.</ref>This only applies if one left for a long trip but if one left for a short trip then there's no concern that one will be delayed. The determination of what is a long trip or short trip all depends on the circumstances. The most factor is whether one left oneself enough time to return home to do bedika even in the event of a delay.<ref>Mishna Brurah 436:9</ref> | ||
## Since one is not going to be home for [[Pesach]] it is sufficient to do a proper Bedika according to the law by just looking for the Chametz (though not just a superficial look) and one doesn’t have to drive oneself crazy like one does every year. <Ref> Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref> | ## Since one is not going to be home for [[Pesach]] it is sufficient to do a proper Bedika according to the law by just looking for the Chametz (though not just a superficial look) and one doesn’t have to drive oneself crazy like one does every year. <Ref> Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref> | ||
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# If one never put Chametz in the pocket, some say that one doesn’t have to check but others hold that one must check because Chametz may have been placed there inadvertently. <Ref>Mishna Brurah 433:47 obligates checking even if one never put Chametz in there, however, S”A HaRav 433:43 and Kaf HaChaim 433:87 hold that one doesn’t need to check but it’s praiseworthy. </ref> | # If one never put Chametz in the pocket, some say that one doesn’t have to check but others hold that one must check because Chametz may have been placed there inadvertently. <Ref>Mishna Brurah 433:47 obligates checking even if one never put Chametz in there, however, S”A HaRav 433:43 and Kaf HaChaim 433:87 hold that one doesn’t need to check but it’s praiseworthy. </ref> | ||
===Under Furniture=== | ===Under Furniture=== | ||
# A person should check under the refrigerator, stove, couches, and all | # A person should check under the refrigerator, stove, couches, and all movable furniture.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 8)]</ref> Some say that one doesn't need to move a heavy oven or furniture which isn't regularly moved to get chametz behind or to the side of it if one's hand can't reach it as is. He can rely upon [[bitul chametz]].<ref> Rav Nissim Karelitz (Chut Shani Pesach 2:11) as holding that one doesn't have to check behind or to the side of a heavy furniture if he can't fit his hand in there to check without moving anything. He can rely on bitul.</ref> | ||
# A crack or crevice very low to the ground, within 3 tefachim, doesn't need to be checked since a person doesn't usually use that area.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:4</ref> If a person has children he does need to check since they could easily put chametz there.<ref>Mishna Brurah 433:19</reF> | |||
===On Top Of Furniture=== | |||
# A person should check on top of the furniture, ovens, and cabinets unless they have a slanted roof which would make it abnormal to store things there.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:5, Mishna Brurah 433:20</ref> | |||
===Inside Machines=== | |||
#Chametz which is stuck inside of a machine and can't be accessed unless dissembled by a professional doesn't need to be removed.<ref>Chut Shani Pesach p. 67</ref> | |||
===Roof=== | |||
# If a person uses his roof he needs to do bedikat chametz there. If it is a slanted roof and he doesn't use it it wouldn't require bedikat chametz.<ref>Mishna Brurah 433:23</ref> | |||
===Renting or Selling the House to a Non-Jew=== | ===Renting or Selling the House to a Non-Jew=== | ||
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===The Shul=== | ===The Shul=== | ||
# A gabbai or other appointed individual should perform Bedika in the Shul or Bet Midrash. Some say that one should make a Bracha on this Bedika <ref>Mishna Brurah 433:10, | # A gabbai or other appointed individual should perform Bedika in the Shul or Bet Midrash. Some say that one should make a Bracha on this Bedika <ref>Mishna Brurah 433:10, Shulchan Aruch HaRav 433, Sh”t Teshuvot Vehanhagot 1:287 </ref>, and some say that one shouldn’t make a Bracha <ref> Sh”t Maharsham 5:49, Aruch HaShulchan 433:12 </ref> and it’s preferable to have the one doing the Bedika to make a Bracha for Bedika of his home and then do Bedika in the Shul (without making an interruption not relevant to the Bedika). <Ref>Piskei Teshuvot 433:6 </ref> | ||
## One doesn’t have to do [[Bitul Chametz]] after Bedika of the Shul or Bet Midrash <Ref>Mishna Brurah 433:43, Aruch HaShulchan 433:12 </ref> unless it belongs to an individual in which case one should do [[Bitul Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 73) </ref> | ## One doesn’t have to do [[Bitul Chametz]] after Bedika of the Shul or Bet Midrash <Ref>Mishna Brurah 433:43, Aruch HaShulchan 433:12 </ref> unless it belongs to an individual in which case one should do [[Bitul Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 73) </ref> | ||
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==Candle== | ==Candle== | ||
# One should check using a single wax candle and not a torch (or even two candles together). <Ref> | # One should check using a single wax candle and not a torch (or even two candles together).<Ref>Shulchan Aruch and Rama O.C. 433:2, Mishna Brurah 431:3 </ref> | ||
# If one is unable to use a candle, one should use a flashlight. <Ref> Halichot Shlomo (vol 1, 5:11), Piskei Teshuvot 431:2 </ref> Some say that one can fulfill the obligation with a flashlight, but the minhag is to use a candle or to begin with a candle. <Ref> Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein that the flashlight | # If one is unable to use a candle, one should use a flashlight.<Ref> Halichot Shlomo (vol 1, 5:11), Haarot of Rav Elyashiv Pesachim 8a, Piskei Teshuvot 431:2. However, Chut Shani (Pesach p. 59) writes that one may not use a flashlight for bedikat chametz.</ref> Some say that one can fulfill the obligation with a flashlight, but the minhag is to use a candle or to begin with a candle.<Ref> Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein that the flashlight suffices. Yechave Daat 1:4 completely allows using a candle for bedikat chametz. His reasoning is that an electric bulb isn't considered a torch like the Tzitz Eliezer 1:20:11 suggested since it is all a connected unit. Additionally, when people use flashlights they're not afraid that it will start a fire as long as they're careful. Lastly, the filament that is red hot is considered a fire and since the glass is very clear a person can see the candle through the glass. He just concludes that the minhag is to use a candle.</ref> | ||
# One doesn’t have to turn off the electric lights while performing the Bedika. <Ref>Halachos of [[Pesach]] (pg 86) quoting Rav Moshe Feinstein, Piskei Teshuvot 431:2 saying that such is the minhag, Nitei Gavriel ([[Pesach]] v. 1, p. 112). Avnei Derech 13:100:2 cites numerous poskim who allow leaving on the lights during bedikat chametz including | # One doesn’t have to turn off the electric lights while performing the Bedika.<Ref>Halachos of [[Pesach]] (pg 86) quoting Rav Moshe Feinstein, Minchat Asher responsa 3:31, Piskei Teshuvot 431:2 saying that such is the minhag, Mishna Halachot 15:92, Shalmei Moed p. 312 citing Rav Shlomo Zalman Auerbach, Halaichot Shlomo p. 110 fnt. 57, Or Letzion 3:7:7, and Nitei Gavriel ([[Pesach]] v. 1, p. 112). Avnei Derech 13:100:2 cites numerous poskim who allow leaving on the lights during bedikat chametz including Hagadah Shel Pesach Hachazon Ish p. 19, Chut Shani (Pesach p. 59), Chazon Ovadia Pesach p. 40, Orchot Rabbenu (v. 2 p. 2 Pesach n. 6), Shevut Yitzchak Pesach p. 34, and Hilchot Chag Bchag 5:7 p. 78. Rav Shlomo Zalman (Halichot Shlomo) is cited as having turned on the lights. The only one who cites on the other side is that the Torat Hamoadim p. 433 writes that the Brisker Rav would turn off the lights for bedikat chametz. Also, Imrei Sofer (Halichot Vehanhagot 8:6 p. 53) writes that a person should turn off the electric lights when doing bedikat chametz and this was the minhag of the Hitorerut Teshuva (Minhagei Raboteynu 3:4).</ref> | ||
# See also [[Hebrew sources for using a flashlight for Bedikat Chametz]] | # See also [[Hebrew sources for using a flashlight for Bedikat Chametz]] | ||
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# Nowadays when people clean the house of Chametz in advance, it’s enough to check to see if that area was cleaned from Chametz and if it wasn’t to remove the Chametz. <Ref>Halichot Shlomo (vol 1, 5:1), Piskei Teshuvot 433:8, Or Yisrael (vol 35, pg 100-102, article by Rav Shlomo Wolfson) </ref> | # Nowadays when people clean the house of Chametz in advance, it’s enough to check to see if that area was cleaned from Chametz and if it wasn’t to remove the Chametz. <Ref>Halichot Shlomo (vol 1, 5:1), Piskei Teshuvot 433:8, Or Yisrael (vol 35, pg 100-102, article by Rav Shlomo Wolfson) </ref> | ||
==Scattering | ==Scattering Ten Pieces of Chametz== | ||
# The minhag is to scatter 10 pieces of Chametz to be found during the Bedika. <Ref>Rama 432:2, Mishna Brurah 432:13. Rama (432:2) quotes one opinion who says that the minhag to leave pieces of bread around the house is to ensure that one finds chametz to prevent a berakhah of biur chametz being said in vain. However, the Rama concludes, that it is not necessary since one’s intent in the berakhah is to destroy the chametz that one finds. Taz (432:4) discourages this minhag because one may misplace one of the placed pieces. On the other hand, Rabbi Yaakov Reischer in Chok Yaakov (432:13) defends the minhag and argues that putting out pieces encourages one to do a thorough check and not abandon the job if chametz is not found immediately. </ref> Nowadays when people clean the house of Chametz in advance, some say that one must scatter these pieces, while others maintain that it’s still not an obligation but only a minhag. <Ref> Shaar HaTziyun 432:12 quotes the Emek Halacha who maintains that nowadays when people clean the house in advance one must put out these 10 pieces of Chametz so that the Bracha on Bedika isn’t a Bracha Levatala. However, Halichot Shlomo 5:12 argues that one can still make the Bracha without putting out these pieces because the Bedika includes checking that the areas have been cleaned properly, nonetheless it’s still the minhag to do so.</ref> | # The minhag is to scatter 10 pieces of Chametz to be found during the Bedika.<Ref>Rama O.C. 432:2, Mishna Brurah 432:13. Rama (432:2) quotes one opinion who says that the minhag to leave pieces of bread around the house is to ensure that one finds chametz to prevent a berakhah of biur chametz being said in vain. However, the Rama concludes, that it is not necessary since one’s intent in the berakhah is to destroy the chametz that one finds. Taz (432:4) discourages this minhag because one may misplace one of the placed pieces. On the other hand, Rabbi Yaakov Reischer in Chok Yaakov (432:13) defends the minhag and argues that putting out pieces encourages one to do a thorough check and not abandon the job if chametz is not found immediately. </ref> Nowadays when people clean the house of Chametz in advance, some say that one must scatter these pieces, while others maintain that it’s still not an obligation but only a minhag.<Ref> Shaar HaTziyun 432:12 quotes the Emek Halacha who maintains that nowadays when people clean the house in advance one must put out these 10 pieces of Chametz so that the Bracha on Bedika isn’t a Bracha Levatala. Rav Ovadia Yosef (Chazon Ovadia Pesach p. 36, Yabia Omer 9:88:12, 9:92:2, Yachava Daat 5:31) agrees with the Emek Halacha. However, Halichot Shlomo 5:12 argues that one can still make the Bracha without putting out these pieces because the Bedika includes checking that the areas have been cleaned properly, nonetheless it’s still the minhag to do so.</ref> | ||
# These pieces should be hard Chametz that doesn’t cause crumbs and it should be placed in an area that’s protected from children or mice. <Ref> Mishna Brurah 432:12 </ref> Additionally, it may be advisable to wrap it so that it doesn’t make crumbs. <Ref>Halachos of [[Pesach]] (pg 80) </ref> | # These pieces should be hard Chametz that doesn’t cause crumbs and it should be placed in an area that’s protected from children or mice.<Ref> Mishna Brurah 432:12 </ref> Additionally, it may be advisable to wrap it so that it doesn’t make crumbs.<Ref>Halachos of [[Pesach]] (pg 80) </ref> | ||
# One should be careful not to loss any of the pieces. <Ref>Mishna Brurah 432:13 </ref> | # One should be careful not to loss any of the pieces. <Ref>Mishna Brurah 432:13 </ref> | ||
